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facit. The Egregioufnefs of this Artifice may be learnt alfo from Clemens Alexandrinus in the 6th and 7th Books of his Hypotypofeis, or more readily from Eufebius, H. Eccle. 1. 2. c. r. But enough of this, if not too much for an Objection no better founded, and of no more confequence to the matter in Hand.

R. C. 2dly, He translates uydan greáter, which every School- Boy knows to be wrong, Ibid.

C. E. It is true, every School-Boy knows piydan is not uw, and fo this is not a literal rendring of the Word. But I fuppofe the Vindicator did not think himself oblig'd any more than others, to keep always to the Letter of his Author, fo he -but took care to keep to his Senfe. And this I think he has truly done, but if you can fhew he has not, you have my free Confent to chaftife him as feverely as you please.

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R. C. The Vindicator (a) cites Hefychius of Ferufalem faying, in relation to the Council that we have been difputing about, Пárgos S'nungogei, áñx" Tanwßos voμodelã, &c. Peter Speeches it, but Sr. James determines, and his Determination was not to be fet afide, nor his Sentence to be flighted.

C. E. But you have a fhort answer for him, and full of Contempt. For the Declamation of (b) Hefychius--it is not worth taking notice of, p. 60. No befure, fince it is directly against you, it is but fit to throw it afide, as of no Consideration which is a very expeditious way of answering, (b) Of Hefychius

And

(a) Cafe truly stated, p. 40. you fay, whom fome place in the fifth Century; Mr. Du Pin in the 6th and 7th. By which I cannot tell what you mean, unless you would have it thought, that he was of too late a ftanding to have any regard paid to his Authority. yet I cannot tell how to believe this, when you make no difficulty of quoting others as late; and even St. Bernard, who liv'd twice as long after our Saviour as Hefychius is thought by fome to have done.

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and muft neceffarily be exceedingly fatisfactory to an inquifitive Reader. But it is only to fatisfy him, that you have nothing to reply to fo pac and clear an Evidence on our fide. But if Hefychius though a Patriarch be below your Notice, why muft the great St. Chryfoftom be fo too? The Vindicator had appeal'd to St. Chryfoftom as well as Hefychius for the proof of St. James's prefiding in the Council at Jerufalem, and they having both declared it fo plainly, that you knew not what Reply to make to them, the Teftimony of one you call a Declamation, and flightingly fay it is not worth taking notice of, and the other you take no notice at all of, as if the Vindicator had hever mention'd him. And this perhaps you may call anfwering. But had the Vindicator, been guilty of fuch unfair Dealing, it is easy to guess what you would have faid of him.

R. C. Mr. L. fays, In this Council there is not à tittle of any Superiority of St. Peter over Saint Paul. Then 'tis likely St. Peter came not to give his Vote; which yet the Vindicator is pleas'd to allow him, P. 62.

C. E. So far as I can trace out the Vindicator's Mind, I am not at all fenfible that he had the leaft thought of your Dream about St. Paul's Tryal at Ferufalem, with which you have made fuch a pother; but only that being conciliarily affembled, they iffued forth a Determination, as to what Obfervations the Gentiles were oblig'd to fubmit to namely, that they fhould abstain from Meats offer'd to Idols, from Blood, from things ftrangled, and from Fornication, Act. 15. 29. Which was the proper business of a Council, and fhews they met for the Inftruction of the Church committed to their Charge, and neither as Judges of St. Paul, nor Arbitrators betwixt him and the Jews at Antioch, as you would have it thought, but without any reafon for it.

M

R. C.

R. C. The Vindicator has found out a new An Jwer, p. 45. The Bishops in the Council of Chalcedon, an. 451. fay, The Patriarchal Privileges were given to Rome by the Fathers, because it was the Imperial City, p. 85.

C. E. And are they not the very Words of the Canon ?

R. C. St. Leo would never approve this Canon, Ibid.

C. E. If by approving, you mean he would not confirm it, as I fufpect you do; the Vindicator (a) has told you from Eufebius, Sozomen, and Mr. Juftell, that he had no fuch Power of Confirmation. And fo there was no need of it. But why would he not approve this Canon?

R. C. Because it was repugnant to the more ancient Council of Nice, in making Conftantinople a Patriarchal See, and giving it the Preference before Alexandria and Antioch, Ibid.

C. E. Will you please then to prove that an Oecumenical Council had not a Power to erect a Patriarchate, where they fhould fee it proper; or to affign its Place and Order? Otherwife you can never defend Pope Leo's refufal in this refpect. And yet could this have been done, what were it to the Point we are upon, of Romes having a Primacy, or Precedence of all other Patriarchates granted it, because of its being the Imperial City, διὰ τὸ βασιλεύον τίύ πόλιν ἐκείνην ?

R. C. But the Pope's Patriarchal Dignity is not bis Supremacy, Ibid.

C. E. But it is all the Dignity the Council attributed to him; who knew nothing of your imaginary Supremacy.

R. C. In the fixth Century the Emperor Juftinian Jays, We decree according to the Decifions of the four holy Councils, that the moft holy Pope of (a) Cafe truly ftated, p. 47.

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Old Rome, take place of all other Bifhops; and the moft bleffed Arch-bishop of Conftantinople, the New Rome, hold the fecond Rank, and be prefer'd before all others, Ibid.

C. E. And is not this a farther Confirmation of the Bishop of Rome's having his Precedence given him, not by virtue of a fuppos'd Supremacy, but out of regard to the Imperial City?

R. C. I have not pretended to deny that. But only I take notice that the Vindicator fays, Which Conftitutions I take to explain that of Irenæus, and that propter potentiorem principalitatem, fignifies the peculiar Power and Privileges of Rome, given it by Councils and Emperors, lbid.

C. E. This is perfonal, and affects the Vindicator. himself, more than the Caufe we are upon. And if he has not exprefs'd himself as he ought to have done, I hope that without Offence I may take the liberty to put his Argument in a better Light, thus; which Conftitutions I take to explain Irenæus's Potentiorem Principalitatem, fince it is upon the fame reason, that the peculiar Power and Privileges of Rome, have been fince given it by Councils and Emperors. The Vindicator's Defign was only to fhew that the Respect paid to the See of Rome in Irenæus's Time, and the Privileges confer'd upon it fince by Councils and Emperors, were upon the account of that Cities being the Head of the Empire, and the Seat of the Emperor. And this being once clear'd, it matters not much, as to the Cause we are upon, whether the Vindicator had express'd himself fo cautiously as he ought to have done or not. So that upon the whole, for ought I can fee, the Proof of St. Peter's Supremacy lies yet upon your hands, and is as far from being made out, as when you firft began.

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R. C. S. Profper's Teftimony the Vindicator excepts to, because it is a Poem, fa are the Pfalms, p. 89.

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C. E. But the Vindicator tells you farther, (a) that Poets and Panegyrifts being wont frequently to give a loofe to their Fancies, you cannot build much upon a particular Phrafe or Expreffion in them. And accordingly their unusual Flights are never to be reckon'd upon, as of equal Authority with the plain Expreffions of graver and more inftructive Writers. Then he proceeds to a more particular Confideration of the Words of Profper, to fhew they do not bear what you would have infer'd from them. And to this you fay nothing, except that the Pfalms are a Poem; though I hope all Poems are not to be compar'd with thefe, and that Profper's was a Dog matical Poem, and which Mr. Du Pin profeffes to be the most confiderable Piece, which S. Profper compofed about Grace. Which is no answer at all to the Vindicator's Affertions, that Poetical Flights are often times to have an allowance made for them ; and that befides the Words confider'd in themselves do not answer your Expectation.

R. C. What Profper faid in Verfe, St. Leo deliver'd from the Pulpit, Ibid.

C. E. And what fays the Vindicator here ?

R. C. The Vindicator cries out it is a Panegyrick,

P. 90.

C. E. And is it not?

R. C. But it is not a Panegyrick upon the City of Rome, Ibid.

C. E. Does a Panegyrift then, never lanch out upon any other matter, but that which is the principal fubject of his Oration?

R. C. Befides this, it is looked upon with a great deal of Reafon, as one of the best Sermons of St. Leo,

Ibid.

(a) Cafe truly ftated, p. 50. 51.

C. E.

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